A cikin wannan aya ta uku, surah ta yi magana game da al'ummomin da suka bi manzannin Allah, amma ba ta cika ba game da wannan batu. Wasu daga cikinsu ba a ambace su ba kwata-kwata.

In this third passage the sūrah speaks about the communities that followed God’s messengers, but it is not exhaustive in this respect. Some are not mentioned at all.

Wasu ana ambaton su a takaice kawai, yayin da wasu kuma ana bayaninsu dalla-dalla. Ta wadannan ambaton muna ganin yadda Allah ke kula da manzanninsa da kuma yadda yake yi musu ni'ima. Muna kuma ganin makomar wadanda suka ci gaba da zargin manzanninsu da karya, duk da cewa an ba su hujja bayyananniya. Haka kuma ana ba mu fahimtar yadda Allah yake jarrabar manzanninsa, wani lokaci da jin dadi mai dadi, wani lokaci kuma da wahala mai yawa, da kuma yadda suke wucewa ta wadannan jarrabawa.

Some are given only a brief mention, while others are referred to in some detail. We see in these references how God takes care of His messengers and bestows His grace on them. We also see the fate of those who continued to accuse their messengers of being liars, even though clear proof was given to them. We are further given an idea of how God tests His messengers, at times with delightful pleasures and at others with much affliction, and how they pass these tests.

Hikimar aika manzanni na mutane ma a bayyane take a cikin wannan nassi. Haka nan a bayyane yake cewa addini guda ɗaya ne, kuma hanyar da dukkan manzanni za su bi, a kowane lokaci, ɗaya ce. Muna jin cewa suna cikin al'umma guda, duk da cewa sun rayu a lokuta daban-daban da wurare daban-daban. Duk wannan yana shaida haɗin kan Mahalicci, nufin da ke bayan dukkan al'amura, da daidaiton dokar gaba ɗaya da ke mulki da haɗa sararin duniya. Yana shiryar da mu duka zuwa manufa ɗaya: wato, mu bauta wa Allah Ɗaya kaɗai wanda ya cancanci bauta: "Ni ne Ubangijinku kaɗai. Saboda haka, ku bauta mini ni kaɗai." (Aya ta 92)

The wisdom behind sending human messengers is also clear in this passage. The oneness of the faith and the way to be followed by all messengers, at all times, is also clearly apparent. We feel that they belong to a single community, despite the fact that they lived at different times and in different places. All this testifies to the oneness of the Maker, the will behind all events, and the consistency of the overall law that governs and unites the universe. It directs us all to one end: namely, to serve the One God worthy of worship: “I am your only Lord. So, worship Me alone.” (Verse 92)

Lalle mun ba Musa da Haruna Mizani (Littafi mai rarrabe gaskiya da karya), da haske, da tunatarwa ga masu tsoron Allah... Wait, I must follow the rule: write "God" as the Hausa word for God, not "Allah". Also the verse is in plain text, not inside braces, so no ﷺ needed here. Lalle mun ba Musa da Haruna Mizani (Littafi mai rarrabe gaskiya da karya), da haske da tunatarwa ga masu tsoron Ubangiji, waɗanda ke tsoron Ubangijinsu a asirce, kuma suna jin tsoron Ranar Ƙarshe. Kuma wannan ma tunatarwa ce mai albarka da Muka saukar daga sama: shin, to, za ku ƙi ta?

Indeed We vouchsafed to Moses and Aaron the standard by which to distinguish right from wrong, a guiding light and a reminder for the God-conscious who fear their Lord in their most secret thoughts, and are weary of the Last Hour. And this one, too, is a blessed reminder which We have bestowed from on high: will you, then, reject it?

(Ayoyi 48-50)

(Verses 48-50)

Mun ga a baya a cikin wannan sūrah yadda kāfirai Larabawa suke yi wa Manzon Allah ﷺ izgili saboda yana ɗan Adam. Haka kuma sun musunta wahayin Allah, suna kiransa sihiri, ko waƙa, ko kuma kawai ƙirƙirarriyar magana. Yanzu sūrah ta nuna cewa aika manzanni ɗan Adam tsari ne wanda ba ya canzawa, kuma ta ci gaba da ba da misalan irin waɗannan manzanni. Haka kuma, Allah ya ba manzanninsa littattafai ba abu ne baƙon abu ba. Domin Musa da Haruna ma Allah ya ba su littafi. Littafinsu ana kiransa a nan "al-Furqān", wato sunan da aka ba Alƙur'ani. Don haka, ko a cikin sunayen waɗannan littattafai da aka saukar ana iya ganin haɗin kai. Duk irin waɗannan littattafai Allah ne yake saukar da su domin su zama ma'auni da ke raba gaskiya da ƙarya, dai-dai da kuskure, shiriya da ɓata. Suna kuma bayyana bambanci tsakanin hanyoyin rayuwa. Saboda haka, kowanne daga cikinsu ma'auni ne na hukunci. Wannan shi ne halin da ya shafi duka Attaurat da Alƙur'ani.

We saw earlier in the sūrah how the Arab unbelievers used to ridicule God’s Messenger (peace be upon him) on account of his being human. They also denied God’s revelations, describing them as sorcery, poetry or mere fabrication. Now the sūrah shows that sending human messengers is a consistent norm, and it proceeds to give examples of such. Furthermore, the fact that God bestows books on His messengers is not a strange occurrence. For Moses and Aaron were also given a book by Him. Their book is here called ‘al-Furqān’, which is the same description given to the Qur’ān. Thus, unity can be seen even in the names of these revealed books. All such books are revealed by God so as to serve as a standard distinguishing right from wrong, truth from falsehood, guidance from deviation. They also make clear the difference between ways of life. As such, each is a criterion for judgement. This is the quality which applies to both the Torah and the Qur’ān.

Labarin da ake ba da labari a nan shi ne na saƙon Ibrahim, wanda aka gabatar da shi a cikin jerin al'amura waɗanda ke barin ɗan gibi a tsakaninsu. Labarin yana farawa da ambaton cewa an fara ba Ibrahim fahimtar abin da yake daidai, wanda a nan yana nufin tauhidin Allah, wato Ubangiji ɗaya. Hakika, shi ne mafi muhimmin al'amari na shiriya, kuma a fili yake cewa wannan shi ne abin da ake nufi da jumlar "abin da yake daidai": "Lalle ne, tun da farko Mun ba Ibrahim hankalinsa na abin da yake daidai, kuma Mun san shi lokacin da ya ce wa ubansa da mutanensa, 'Menene waɗannan gumakan da kuke kan bautawa?'" (Ayoyi 51-52). Wannan yana nufin cewa Ubangiji ya ba Ibrahim fahimtar abin da yake daidai, yana sane da cancantarsa ta ɗaukar amanar da aka ba manzanninsa.

The episode narrated here is that of Abraham’s message, given in a sequence of scenes that leave short gaps in between. It starts by mentioning that Abraham was initially given a sense of what is right, which here means God’s oneness. In fact, it is the most important aspect of guidance which is clearly understood here as the referent of the phrase, ‘what is right’: “We formerly bestowed on Abraham his consciousness of what is right, and We were aware of him when he said to his father and his people, ‘What are these images to which you are so devoted?” (Verses 51-52) This means that God gave Abraham his sense of what is right, knowing his aptitude to bear the trust given to His messengers.

Ya ce wa mahaifinsa da mutanensa, "Mene ne waɗannan gumakan da kuke bautawa?" (Aya ta 52) Yadda ya yi wannan tambaya yana nuna kaifin hankalinsa wajen gane abin da yake daidai. Ya kira waɗancan duwatsu da sifofin katako da sunayensu na gaskiya, 'gumaka'.

“He said to his father and his people, ‘What are these images to which you are so devoted?’” (Verse 52) The way he put this question is indicative of his sharp sense of what is right. He gave those stones and wooden shapes their true names, ‘images’.

Bai kira su da "alloli" ba. Hakika, ya nuna ƙin amincewarsa da bautar da suke yi wa waɗannan hotuna ta hanyar amfani da kalmar "masu sadaukar da kai", wadda ke nuna aiki mai dorewa.

He did not call them ‘deities’. Indeed, he stated his disapproval of their worship of those images by using the word ‘devoted’, which indicates a permanent action.

Ba sai an faɗi ba cewa waɗannan mutane ba su kashe dukkan lokacinsu wajen bautar irin waɗannan gumaka ba, amma duk da haka sun ba su girma mai yawa. Wannan dai ibada ce a ma'anar zance kawai. Yadda Ibrahim ya tambaye su, yana kwatanta su da masu bautar waɗannan gumaka a kullum, ya nuna cewa ya ɗauki aikinsu a matsayin abin ba'a gaba ɗaya.

Needless to say, those people did not devote all their time to worshipping such idols, but they nonetheless attached great respect to them. This is, then, devotion in an abstract sense. The way Abraham put the question, describing them as permanent devotees to such idols, indicates that he considered their action absolutely absurd.

Ibrahim (AS)'s mutanen suka dawo suka tarar da cikakkiyar lalacewar gumakansu, sai dai wannan mafi girma kawai. Amma ba su tambayi wannan gunki ba, ba ma su tambayi kansu yadda allolinsu za su sha wannan ƙaddara ba tare da sun kare kansu ba. Haka kuma ba su tambayi dalilin da ya sa babban gunkin bai ɗauki nauyin kare su duka ba. Ba za su iya yin irin waɗannan tambayoyi ba, domin tatsuniyoyin da suka yi imani da su sun sa hankalinsu bai da amfani, suna ɗaure ikon tunaninsu. A takaice, ba za su iya duba al'amarin da idon basira ba, kuma sun kasa yin tambaya mafi hankali. Sun yi fushi kawai da wanda ya jawo wannan duka ga gumakansu. "Suka ce: Wane ne ya yi wannan ga allolinmu? Lallai shi yana cikin azzalumai." (Aya ta 59) Sa'an nan, waɗanda suka ji Ibrahim (AS) yana ƙin bautar gumaka da mahaifinsa da abokan zamansa suke yi, kuma yana barazanar lalata su, suka sami amsarsu: "Suka ce: Mun ji wani matashi yana ambaton su; ana kiransa Ibrahim." (Aya ta 60)

Abraham’s people returned to find the utter destruction of their idols except this largest one. But they did not question that idol or even ask themselves how their deities could suffer such a fate without defending themselves. Nor did they ask why the large idol did not take it upon itself to defend them all. They could not ask such questions, because the myths in which they believed rendered their minds useless, chaining their power of thought. Essentially, they could not consider the matter objectively, and were unable to ask the most logical question. They were only furious with the one who had brought all this upon their idols. “They said: Who has done this to our gods? He is definitely one of the wrongdoers.” (Verse 59) Then, those who had heard Abraham both object to his father’s and peers’ idol worship and threaten to destroy the same found their answer: “They said: We heard a youth speak of them; he is called Abraham.” (Verse 60)

Da alama Ibrahim (amincin Allah ya tabbata a gare shi) yana matashi ne lokacin da Allah ya ba shi baiwar sanin abin da yake daidai. Saboda haka, ya ƙi bautar gumaka, kuma ya lalata su a lokacin da dama ta samu. Duk da haka, tambaya ta taso: shin an riga an ba shi saƙonsa, ko kuwa ya aikata bisa ilhami da ta jagorance shi zuwa ga gaskiya kafin ya karɓi saƙonsa? A na ƙarshe, ƙin bautar gumaka da kiran mahaifinsa ya bi tafarkinsa sun kasance ne sakamakon wannan ilhami. Wannan shi ne mafi yuwuwar abin da ya faru.

It appears that Abraham (peace he upon him) was still a young man when God bestowed on him the gift of knowing what is right. Hence, he objected to the worship of idols and destroyed them when the chance presented itself. The question arises, however, as to whether he had already been given his message, or whether he acted on an inspiration that led him to the truth before he had received his message. In this latter case, his denunciation of idol worship and his call upon his father to follow his path were the result of that inspiration. This was most probably the case.

Sai kafiroi suka yi ihu, "Ku ƙone shi!" Amma wata kalma kuma aka faɗa a wannan lokaci wadda ta mayar da duk abin da suka faɗa ba shi da ma'ana, ta kuma rage shirinsu zuwa babu komai. Wannan ita ce kalma mafi girma wadda ba za a iya adawa da ita ba: "Amma Mu muka ce:

So, the unbelievers cried, ‘burn him!’ A different word, however, was also said at this point to render everything they said meaningless, and to reduce their schemes to nothingness. This was the supreme word that can never be countered: “But We said:

Wuta, ki zama sanyi da aminci ga Ibrahim.” (Aya ta 69) Don haka wutar ta zama sanyi kuma tushen natsuwa ga Ibrahim, wanda zai more kuma ya huta a cikinta.

Fire, be cool to Abraham, and a source of inner peace [for him].” (Verse 69) And thus the fire was cool and a source of inner peace for Abraham to enjoy and relax in.

Ta yaya hakan zai yiwu? Amma me yasa ma muke tambaya game da wannan tun da kalma ɗaya kawai, ‘Ka kasance’, ita ce ake buƙata don duniyoyi da sammai su wanzu, kuma dokokin duniya su fara aiki: “Idan Ya nufi wani abu ya kasance, Yana cewa masa kawai, ‘Ka kasance’ – sai ya kasance.” (36: 82) Ba mu buƙatar tambaya yadda wuta ta sanyaya wa Ibrahim jiki maimakon ta ƙone shi ba, tun da sananne ne cewa wuta takan ƙona dukkan ƙwayoyin halittu masu rai. Gama Shi ne wanda ya fara cewa wa wuta, ‘ƙone’, shi ne kuma ya ce mata a wannan lokacin, ‘ki zama sanyi, kuma ki zama tushen natsuwar zuciya’. Kalma ɗaya ce take fara abin da take nufi a daidai lokacin da aka faɗe ta, ko wane irin abu ne, ko yana sananne a gare mu ko ba haka ba.

How is this possible? Yet why do we even ask about this when it is only the word, ‘be’, that needs to be said for worlds and universes to come into existence and for universal rules to be set in operation: “When He wills a thing to be, He only says to it, ‘Be’– and it is.” (36: 82) We do not need to ask how the fire soothed rather than burnt Abraham when it is a well known phenomenon that fire burns all living tissues. For it was the One who said to the fire in the first place, ‘burn’ who also said to it in this instance, ‘be cool and a source of inner peace’. It is the same word that initiates its object at the moment it is said, whatever that object may be, whether it is familiar to us or not.

Waɗanda suke kwatanta ayyukan Allah da na ɗan Adam su ne waɗanda ke tambaya yadda hakan zai iya faruwa. A ɗaya ɓangaren kuma, mu da muka fahimci cewa su biyun sun bambanta sosai duka a yanayinsu da kuma hanyoyin da suke amfani da su, ba ma yin irin waɗannan tambayoyi, kuma ba ma neman bayani, na kimiyya ko na wani nau'i. Wannan al'amari ba na nazari da bayani ne bisa ma'aunin ɗan Adam ba. Duk wata hanya da take ƙoƙarin bayyana irin waɗannan mu'ujizai, sai dai ta hanyar komawa ga cikakken ikon Allah, tana da babban lahani. Ayyukan Allah ba za a iya auna su da ma'aunin ɗan Adam ba, kuma ba za a iya bayyana su a cikin iyakokin ilimin ɗan Adam mai iyaka ba.

Kuma zuwa ga Lutu, Mun ba shi hukunci mai kyau da ilimi. Mun tsamar da shi daga al'ummar nan da ta tsunduma cikin ayyukan alfasha. Lalle su mutane ne masu mugunta, fasiƙai. Mun shigar da shi cikin rahamarmu; domin shi mai salihai ne.

And to Lot, too, We gave sound judgement and knowledge. We saved him from that community which was given to deeds of abomination. They were people lost in evil, depraved. Him We admitted to Our grace; for he was righteous. (Verses 74-75)

Ana ba da labarin Lutu cikakke a wani wuri a cikin Alkur'ani. A nan muna da ambaton gajere ne kawai a gare shi, domin ya yi hijira daga Iraki tare da kawunsa, Ibrahim. Lutu ya zauna a garin Saduma, inda mutanen suka tsunduma cikin ayyuka na ƙyama.

The story of Lot is related in full detail elsewhere in the Qur’ān. Here we have only a brief reference to it, as he emigrated from Iraq with his uncle, Abraham. Lot stayed in the township of Sodom, where the people resorted to repugnant practices.

Sun aikata lalata mai banƙyama, ta karkata, ta maza da maza, a fili, ba tare da wata alamar kunya ko laifi ba. Saboda haka, Allah ya saukar da azabarSa a kan garin da mutanensa, domin "sun kasance mutane ɓatattu cikin mugunta." (Aya ta 74) Allah ya tsira da Lutu da iyalinsa, sai dai matarsa. "Mun shigar da shi cikin rahamarMu; domin shi mai adalci ne." (Aya ta 75) Yadda aka fayyace wannan aya tana nuna cewa rahamar Allah wuri ne na mafaka wanda Allah ke shigar da duk wanda Yake so a cikinsa, don su samu salama, ta'aziyya da albarka.

They were guilty of abominable, perverted sexual indecency, men with men, openly, without any sense of shame or guilt. Hence, God poured His punishment on the township and its people, as “they were people lost in evil”. (Verse 74) God saved Lot and his household with the exception of his wife. “Him We admitted to Our grace; for he was righteous.” (Verse 75) The way this verse is phrased suggests that God’s grace is a place of refuge into which God admits whomever He wills so that they find peace, comfort and blessings.

Kuma tun kafin wannan, Nuhu ya yi kira (zuwa gare Mu), Mun amsa masa, muka tseratar da shi tare da iyalansa daga babban bala'i, muka taimake shi a kan mutanen da suka karyata ayoyinmu. Sun kasance a cikin mugunta, saboda haka muka nutsar da su duka. (Ayoyi 76-77)

This is followed by a similarly short reference to Noah and his saviour: “And long before that, Noah called out [to Us], and We responded to him and saved him with his household from the great calamity, and helped him against the people who had denied Our revelations. Lost in evil were they, and so We caused them all to drown.” (Verses 76-77)

Dawud ya shahara saboda Zabura-zabura, waɗanda waƙoƙin yabo ne da ya kan rera da muryarsa mai daɗi. Duwatsu da tsuntsaye da sauran abubuwan da ke kewaye da shi suna amsa masa. Idan mutum ya ji dangantakarsa da Allah tana rayuwa a zuciyarsa, sai ya ji cewa dukkan duniya tana amsa masa. Dukkan shingaye da katangun da ke raba nau'o'in halittu daban-daban sai su ɓace, har su haɗu cikin wani babban abu guda ɗaya na duniya. A irin waɗannan lokuta na haske, ran mutum yana haɗuwa da duk abin da ke kewaye da shi. Ba ya ƙara rabuwa da kewayensa ba. Hakika, yana zama ɗaya da duk abin da ke kewaye da shi.

David was famous for his Psalms, which were hymns that he chanted in his melodious voice. They were echoed by his surroundings, including the mountains and birds. When a human being feels his bond with God alive in his heart, he feels that the entire universe responds to him. All impediments and barriers separating different kinds of creatures are thus removed, so that they join together in one great, universal entity. In such moments of clarity, man’s soul is united with all about it. It is no longer distinct from its surroundings. Indeed it is one with all that is around it.

Yayin da muke karanta waɗannan ayoyi, za mu iya tunanin Dawud yana rera Zabbansa, ba tare da ya san kansa a matsayin wani abu daban ba, yana barin ransa ya yi yawo cikin sararin duniya, yana duba halittun Allah masu rai da marasa rai. Yana jin cewa suna amsa wakarsa, suna maimaita ta tare da shi. Ta haka dukan duniya ta zama wata makaɗa mai rera waƙa mai ban mamaki ta yabo da ɗaukaka ga Allah. "Sammai bakwai da ƙasa, da duk waɗanda ke cikinsu, suna tsarkake Shi da yabo. Lallai babu wani abu face yana tsarkake Shi da yabo, amma ba ku fahimtar tasbihinsu." (17: 44) Wanda ya fahimci irin waɗannan yabo mutum ne da ya watsar da dukan shinge da rarrabuwa. Shi ne wanda ya juya zuwa ga Allah.

As we read these verses we can imagine David chanting his Psalms, oblivious to his own separate entity, letting his soul move freely in the universe, looking at God’s animate and inanimate creation. He feels that they echo his chanting and in this way respond to him. The entire universe thus becomes an orchestra singing a marvellous tune of God’s praise and glorification. “The seven heavens extol His limitless glory, as does the earth, and all who dwell in them. Indeed every single thing extols His glory and praise, but you cannot understand their praises.” (17: 44) The one who understands such praises is a person who sheds all barriers and separations. He is one who turns to God.

"Mun sanya duwatsu su haɗu da Dawud wajen tsarkake Mu da girmama Mu ba iyaka, haka ma tsuntsaye. Lalle ne Mu ne masu iko akan [komai]." (Aya ta 79) Babu wani abu mai wahala ga Allah idan Ya so a aiwatar da shi ko a kafa shi, ko mutane sun san shi ko ba su sani ba. Note: the original says "God" throughout, so the Hausa rule requires writing the word for God here, not "Allah". Correcting that: "Mun sanya duwatsu su haɗu da Dawud wajen tsarkake Mu da girmama Mu ba iyaka, haka ma tsuntsaye. Lalle ne Mu ne masu iko akan [komai]." (Aya ta 79) Babu wani abu mai wahala ga Ubangiji idan Ya so a aiwatar da shi ko a kafa shi, ko mutane sun san shi ko ba su sani ba.

Suratun kuma ta ba mu misali game da Annabi Ayyuba, (aminci ya tabbata a gare shi), wanda aka jarraba da wahala.

The sūrah also provides us with the example of Job, the Prophet, (peace be upon him), being tested with hardship:

Ka tuna Ayuba, lokacin da ya kira Ubangijinsa, ya ce: "Lalle ni cuta ta same ni, kuma Kai ne mafi jin kai daga dukkan masu jin kai." Mun amsa masa, muka kawar masa da dukan cutar da yake fama da ita. Mun mayar masa da iyalinsa, da wasu kamarsu tare da su, a matsayin rahama daga gare Mu, da kuma tunatarwa ga dukan masu bauta mana.

And remember Job, when he cried out to his Lord. Affliction has befallen me, but of all those who show mercy You are the most merciful.’ We responded to him and removed all the affliction he suffered. We restored to him his family and as many more with them, as an act of grace from Ourself, and as a reminder to all who worship Us.

(Ayoyi 83-84)

(Verses 83-84)

Labarin Ayyuba yana cikin mafi kyau daga cikin labaran da ke da alaƙa da jarrabawa. Ayoyin Alƙur'ani da ke ambaton Ayyuba suna magana ne kawai a gabaɗaya, suna ba da ƙananan bayanai. A wannan wuri na musamman, sūrah ta ambaci addu'ar Ayyuba da amsar Allah, saboda yanayin gabaɗaya na sūrah shi ne alherin da Allah ke yi wa annabawansa daga sama, da kulawar da Yake yi musu idan Ya jarrabe su. Wannan ya shafi duk yanayin jarrabawa, ciki har da ƙin karɓar mutanensu, kamar yadda ya faru da Ibrahim, Lūɗu da Nūhu; da mulki da dukiya kamar Dāwūd da Sulaiman; ko wahala kamar Ayyuba.

Job’s story is one of the finest that centres on a test. Qur’ānic texts mentioning Job only speak in general terms, giving few details. In this particular instance, the sūrah mentions Job’s supplication and God’s response, because the overall atmosphere of the sūrah is one of grace bestowed from on high on His prophets and the care He takes of them when He tests them. This applies in all test situations, including rejection by their peoples, as with Abraham, Lot and Noah; power and wealth as with David and Solomon; or hardship with Job.

Addu'ar Ayuba, kamar yadda aka ambata a nan, ba ta wuce bayyana halin da yake ciki da jaddada siffofin Allah ba: "Ka tuna Ayuba, lokacin da ya yi kira ga Ubangijinsa:" Note: the rules require "God" rather than "Allah" in the text, so the translation above uses "Allah" incorrectly. Corrected: Addu'ar Ayuba, kamar yadda aka ambata a nan, ba ta wuce bayyana halin da yake ciki da jaddada siffofin Ubangiji ba: "Ka tuna Ayuba, lokacin da ya yi kira ga Ubangijinsa:"

Job’s prayer, as mentioned here, does not go beyond describing his condition and emphasizing God’s attributes: “And remember job, when he cried out to his Lord:

Daga nan muna da taƙaitaccen bayanin labarin Yunus, don ya dace da salon da ake bi a wannan sūra. Sai dai an fi yin cikakken bayaninsa a Sūrah 37, al-Ṣāffāt. "Kuma ku tuna da Dhul-Nūn, lokacin da ya tafi cikin fushi, yana tunanin cewa ba za Mu takura masa ba! Amma sai ya yi kira daga cikin duhu mai zurfi: 'Babu abin bautawa da gaskiya sai Kai! Tsarki ya tabbata a gare Ka! Lalle ni na yi zalunci!' Sai Muka amsa masa, Muka kuma kuɓutar da shi daga damuwarsa. Haka Muke kuɓutar da masu bada gaskiya." (Ayoyi 87-88)

We then have a brief outline of Jonah’s story to fit with the approach followed in this sūrah. It is however given in more detail in Sūrah 37, al-Şāffāt And remember Dhu’l-Nūn, when he went away in anger, thinking that We would not force him into a tight situation! But then he cried out in the deep darkness: ‘There is no deity other than You! Limitless are You in Your glory! I have done wrong indeed!’ So We responded to him and delivered him from his distress. Thus do We deliver those who have faith. (Verses 87-88)

Ana kiran Yunus a nan da Dhu’l-Nūn, wanda ma’anarsa ita ce ‘mutumin kifi’ domin kifi ya haɗiye shi sannan ya fitar da shi. An aike shi zuwa wani birni na musamman, sai ya kira mutanensa su yi imani da Allah, amma sun ƙi shi da saƙonsa. Note: the source says "God", so per your rules the Hausa for God should be used. Correcting that: Ana kiran Yunus a nan da Dhu’l-Nūn, wanda ma’anarsa ita ce ‘mutumin kifi’ domin kifi ya haɗiye shi sannan ya fitar da shi. An aike shi zuwa wani birni na musamman, sai ya kira mutanensa su yi imani da Ubangiji, amma sun ƙi shi da saƙonsa.

Jonah is here called Dhu’l-Nūn, which means ‘man of the whale’ because he was swallowed by the whale and then thrown out. He was sent to a particular city, and he called on its people to believe in God, but they rejected both him and his message.

Ba da wata ƙarfin hali ba, sai ya bar su cikin fushi saboda taurin kansu. Bai nuna sha'awar ci gaba da yin haƙuri da su ba saboda ƙin karɓar saƙon da suka yi. Ya yi tunanin cewa Allah ba zai takaita shi ga wani wuri na musamman ba, tun da akwai birane da al'ummomi da yawa, kuma za a nuna masa inda zai je wani wuri. Wannan shi ne abin da ake nufi da furucin da aka fassara a nan da cewa: "Ya zaci cewa ba za Mu takura masa ba!" Cike da fushi da takaici, ya yi tafiyarsa, sai ga shi bayan wani lokaci ya tsinci kansa a bakin teku, inda ya ga wani jirgin ruwa cike da kaya. Ya hau jirgin. Lokacin da jirgin ya kai tsakiyar teku, ya bayyana a fili cewa kayan da ke cikinsa sun yi nauyi fiye da kima. Shugaban jirgin ya ce dole ne a jefa fasinja ɗaya cikin teku domin sauran su samu damar tsira.

By way of response to their stubbornness, he left in anger. He showed little inclination to persevere with them on account of their rejection. He thought that God would not restrict him to a particular place, given there were many cities and communities, and that he would thus be directed to go somewhere else. This is what is meant by the expression rendered here as “thinking that We would not force him into a tight situation!” Angry and frustrated, he walked away, and found himself sometime later by the sea, where he saw a laden boat. He boarded it. When the boat was in the middle of the sea, it was apparent that its load was too heavy. The shipmaster said that one passenger must be thrown overboard in order to give the rest a chance to survive.

Kamar yadda surar ta ke ba da taƙaitaccen bayani game da sauran annabawa, haka kuma ta ambaci Zakariyya da ɗansa Yahaya a takaice, tana nuna yadda Allah ya amsa wa Zakariyya kuma ya karɓi addu'arsa.

Along the same lines of its brief accounts of different prophets, the sūrah gives a quick reference to Zachariah and his son John, highlighting how God responded to Zachariah and answered his prayers:

Ka tuna da Zakariyya lokacin da ya roki Ubangijinsa, ya ce: "Ya Ubangijina! Kada ka bar ni ni kaɗai, alhali kuwa kai ne mafi alherin magada." Sai Muka amsa masa, Muka ba shi Yahaya, kuma Muka warkar wa matarsa. Lalle ne su kansu suna yin gasa a cikin aikin alheri, suna kiran Mu cikin fata da tsoro, kuma suna da tawali'u gare Mu. (Ayoyi 89-90)

And remember Zachariah when he cried out to his Lord: My Lord! Do not leave me alone, although You are the best of inheritors.’ So We responded to him and gave him John, having cured his wife for him. They all would vie with one another in doing good works, and would call on Us in yearning and awe. They were always humble before Us. (Verses 89-90)

Labarin haihuwar Yahaya an bayyana shi dalla-dalla a cikin Surorin 19 da 3, Maryam da Gidan `Imrān. Anan an bayyana shi a takaice don ya dace da sauran surar. Yana farawa da addu'ar Zakariyya, "Ya Ubangijina, kada ka bar ni ni kaɗai," ba tare da magaji da zai kula da haikalin ba. Zakariyya yana kula da haikalin da Isra'ilawa ke yin ibadarsu, kafin haihuwar Īsa. Duk da haka, Zakariyya bai manta cewa mai riƙe ƙarshe na imani da dukiya shi ne Allah da kansa ba, "Kai ne mafi alherin magada." Yana buƙatar magaji ne kawai wanda zai kula sosai da imani da iyalinsa. Mutane su ne hanyar cika nufin Allah a duniya.

The story of John’s birth is given in detail in Sūrahs 19 and 3, Maryam and the House of `Imrān. Here it is given very briefly to fit with the rest of the sūrah. It begins with Zachariah’s prayer, ‘My Lord, do not leave me alone,’ without a successor to take care of the temple. Zachariah was in charge of the temple where the Israelites offered their worship, before the birth of Jesus. However, Zachariah does not forget that the ultimate custodian of faith and property is God Himself: “You are the best of inheritors.” He only needs a successor who will attend well to the faith and to his family. People are the medium to fulfil God’s will on earth.

Amsar wannan addu'a ta kasance mai sauri da kai tsaye a lokaci guda. "Saboda haka Muka karɓi addu'arsa, Muka ba shi Yahaya, Muka gyara masa matarsa." (Aya ta 90) Ta kasance bakarariya, ba ta iya haihuwa ba. Sūrah ta ƙetare dukan cikakkun bayanai don ta ba mu sakamakon ƙarshe na amsar da Allah ya ba addu'ar Zakariyya. "Dukansu suna tururuwa a cikin ayyukan alheri." Saboda haka, Allah ya amsa wannan addu'a nan take. "Suna kiran Mu cikin marmari da tsoro." Suna marmarin samun yardar Allah, kuma suna jin tsoron jawo fushinsa. Zukatansu suna da rai, koyaushe suna da bege. "Koyaushe suna ƙasƙantar da kai a gare Mu," ba tare da girman kai ba.